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172.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre ajapālanigrodhamūle paṭhamābhisambuddho.
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I have heard that on one occasion, when the Blessed One was newly self-awakened, he was staying near Uruvelā on the bank of the Nerañjarā River, at the foot of the Goatherd’s Banyan Tree.
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Atha kho bhagavato rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
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Then, while he was alone & in seclusion, this line of thinking arose in his awareness: “This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the observant.
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Ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.
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But this generation delights in attachment, is excited by attachment, enjoys attachment.
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Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṃ idaṃ ṭhānaṃ yadidaṃ idappaccayatāpaṭiccasamuppādo.
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For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality & dependent co-arising are hard to see.
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Idampi kho ṭhānaṃ duddasaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ.
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This state, too, is hard to see: the pacification of all fabrications, the relinquishing of all acquisitions, the ending of craving; dispassion; cessation; unbinding.
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Ahañceva kho pana dhammaṃ deseyyaṃ; pare ca me na ājāneyyuṃ; so mamassa kilamatho, sā mamassa vihesā"ti.
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And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me.”
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Apissu bhagavantaṃ imā anacchariyā gāthāyo paṭibhaṃsu pubbe assutapubbā –
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Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One:
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"Kicchena me adhigataṃ, halaṃ dāni pakāsituṃ;
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“Enough now with teaching what only with difficulty I reached. This Dhamma is not easily realized by those overcome with aversion & passion. What is abstruse, subtle, deep, hard to see, going against the flow— those delighting in passion, cloaked in the mass of darkness, won’t see.”
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Rāgadosaparetehi, nāyaṃ dhammo susambudho.
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"Paṭisotagāmiṃ nipuṇaṃ, gambhīraṃ duddasaṃ aṇuṃ;
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Rāgarattā na dakkhanti, tamokhandhena āvuṭā"ti [tamokkhandhena āvutāti (sī. syā. kaṃ. pī.)].
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Itiha bhagavato paṭisañcikkhato appossukkatāya cittaṃ namati, no dhammadesanāya.
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As the Blessed One reflected thus, his mind inclined to dwelling at ease, not to teaching the Dhamma.
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Atha kho brahmuno sahampatissa bhagavato cetasā cetoparivitakkamaññāya etadahosi – "nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṃ namati [namissati (?)], no dhammadesanāyā"ti.
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Then Brahmā Sahampati, having known with his own awareness the line of thinking in the Blessed One’s awareness, thought: “The world is lost! The world is destroyed! The mind of the Tathāgata, the Arahant, the Rightly Self-awakened One inclines to dwelling at ease, not to teaching the Dhamma!
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Atha kho brahmā sahampati – seyyathāpi nāma balavā puriso samiñjitaṃ [sammiñjitaṃ (sī. syā. kaṃ. pī.)] vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya evameva – brahmaloke antarahito bhagavato purato pāturahosi.
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” Then, just as a strong man might extend his flexed arm or flex his extended arm, Brahmā Sahampati disappeared from the Brahmā world and reappeared in front the Blessed One.
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Atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇajāṇumaṇḍalaṃ pathaviyaṃ nihantvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – "desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ.
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Arranging his upper robe over one shoulder, he knelt down with his right knee on the ground, saluted the Blessed One with his hands before his heart, and said to him: “Lord, let the Blessed One teach the Dhamma! Let the One-Well-Gone teach the Dhamma!
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Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.
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There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma.
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Bhavissanti dhammassa aññātāro"ti.
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There will be those who will understand the Dhamma.”
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Idamavoca brahmā sahampati, idaṃ vatvā athāparaṃ etadavoca –
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That is what Brahmā Sahampati said. Having said that, he further said this:
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"Pāturahosi magadhesu pubbe,
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“In the past there appeared among the Magadhans
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Dhammo asuddho samalehi cintito;
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an impure Dhamma devised by the stained.
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Apāpuretaṃ [avāpuretaṃ (sī.)] amatassa dvāraṃ,
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Throw open the door to the Deathless!
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Suṇantu dhammaṃ vimalenānubuddhaṃ.
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Let them hear the Dhamma
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"Sele yathā pabbatamuddhaniṭṭhito,
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Yathāpi passe janataṃ samantato;
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Tathūpamaṃ dhammamayaṃ sumedha,
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Pāsādamāruyha samantacakkhu;
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Sokāvatiṇṇaṃ [sokāvakiṇṇaṃ (sī.)] janatamapetasoko,
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Avekkhassu jātijarābhibhūtaṃ.
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"Uṭṭhehi vīra vijitasaṅgāma,
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Rise up, hero, victor in battle!
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Satthavāha anaṇa [aṇaṇa (rūpasiddhiṭīkā)] vicara loke;
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O Teacher, wander without debt in the world.
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Desassu [desetu (syā. kaṃ. pī. ka.)] bhagavā dhammaṃ,
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Teach the Dhamma, O Blessed One:
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Aññātāro bhavissantī"ti.
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There will be those who will understand.”
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Atha kho bhagavā brahmuno ca ajjhesanaṃ viditvā sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesi.
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Then the Blessed One, having understood Brahmā’s invitation, out of compassion for beings, surveyed the world with the eye of an Awakened One.
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Addasā kho bhagavā buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine [dassāvino (sī. syā. kaṃ. pī.)] viharante.
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As he did so, he saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world.
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Seyyathāpi nāma uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni samodakaṃ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakā accuggamma ṭhitāni [tiṭṭhanti (sī. syā. kaṃ. pī.)] anupalittāni udakena; evameva bhagavā buddhacakkhunā lokaṃ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
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Just as in a pond of blue or red or white lotuses, some lotuses—born & growing in the water—might flourish while immersed in the water, without rising up from the water; some might stand at an even level with the water; while some might rise up from the water and stand without being smeared by the water—so too, surveying the world with the eye of an Awakened One, the Blessed One saw beings with little dust in their eyes and those with much, those with keen faculties and those with dull, those with good attributes and those with bad, those easy to teach and those hard, some of them seeing disgrace & danger in the other world.
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Disvāna brahmānaṃ sahampatiṃ gāthāya paccabhāsi –
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Having seen this, he answered Brahmā Sahampati in verse:
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"Apārutā tesaṃ amatassa dvārā,
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Ye sotavanto pamuñcantu saddhaṃ;
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Vihiṃsasaññī paguṇaṃ na bhāsiṃ,
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Dhammaṃ paṇītaṃ manujesu brahme"ti.
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Atha kho brahmā sahampati "katāvakāso khomhi bhagavatā dhammadesanāyā"ti bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyīti.
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“Then Brahmā Sahampati, thinking, ‘I’m the one who created the opportunity for the teaching of the Dhamma by the Blessed One!’ bowed down to me and, circling me on the right, disappeared right there.
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